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Jeremiah 22

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1 Thus says Jehovah: Go·​·down·​·to the house of the king of Judah, and speak there this word,

2 and say, Hear the word of Jehovah, O king of Judah, who sittest upon the throne of David, thou, and thy servants, and thy people who come·​·in by these gates:

3 thus says Jehovah, Do ye judgment and justice, and rescue from the hand of the oppressor what is taken·​·by·​·robbery; and exploit not the sojourner, the orphan and the widow; do· no ·violence, and shed not innocent blood in this place.

4 For if doing you do this thing, then shall there come·​·in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.

5 But if you will not hear these words, I promise in Myself, says Jehovah, that this house shall become a waste.

6 For thus says Jehovah against the house of the king of Judah; Thou art as Gilead to Me, as the head of Lebanon; yet surely I will set thee for a wilderness, for cities not dwelt·​·in.

7 And I will sanctify destroyers against thee, a man and his weapons; and they shall cut·​·off thy choice cedars, and cause them to fall on the fire.

8 And many nations shall pass by this city, and they shall say, a man to his companion, Wherefore has Jehovah done as·​·thus unto this great city?

9 Then they shall say, Because they have forsaken the covenant of Jehovah their God, and worshipped other gods, and served them.

10 Weep ye not for the dead, and be· not ·sorry for him; but weeping you shall Weep for him who goes into captivity; for he shall return no more and see the land of his birth.

11 For thus says Jehovah concerning Shallum the son of Josiah king of Judah, who reigned instead·​·of Josiah his father, who went·​·out from this place; He shall not return thither any·​·more:

12 but he shall·​·die in the place whither they have led him into exile, and shall see this land no more.

13 Woe to him who builds his house with no justice, and his upper·​·rooms with no judgment, with his companion serving for·​·nothing, and for his work he gives him not;

14 who says, I will build for myself a measurable house and spacious upper·​·rooms; and he cuts out windows for himself; and it is paneled with cedar, and anointed* with vermilion.

15 Shalt thou reign, because thou competest with the cedar? Did not thy father eat and drink, and do judgment and justice, and then it was well for him?

16 He made·​·the·​·cause for the cause of the afflicted and needy; then it was good. Was this not knowing Me? says Jehovah.

17 For thine eyes and thy heart are nothing but for thy gain, and for shedding innocent blood, and for oppression, and for clashing, to do it.

18 Therefore thus says Jehovah concerning Jehoiakim the son of Josiah king of Judah; They shall not wail for him, saying, Woe my brother! and, Woe sisters! They shall not wail for him, saying, Woe lord! and, Woe his majesty!

19 He shall be buried with the burial of a donkey, dragged and cast beyond the gates of Jerusalem.

20 Go·​·up·​·to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the crossings; for all thy lovers are broken.

21 I spoke to thee in thy tranquility; but thou didst say, I will not hear. This has been thy way from thy youth, that thou didst not obey My voice.

22 The wind shall shepherd all thy shepherds, and thy lovers shall go into the captivity; for then shalt thou be·​·ashamed and humiliated on account of all thine evil.

23 O she who dwells in Lebanon, making· thy ·nest in the cedars, how gracious· shalt thou ·be when pangs come to thee, the travailing as of a woman giving·​·birth!

24 As I live, says Jehovah, though Coniah the son of Jehoiakim king of Judah were the signet on My right hand, surely I would pull· thee ·out from there;

25 and I will give thee into the hand of those who seek thy soul, and into the hand of them of whose faces thou art afraid, and into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans.

26 And I will throw thee out, and thy mother who gave·​·birth to thee, into another land, where you were not born; and there shall you die.

27 But on the land where they bear their soul to return, thither they shall not return.

28 Is this man Coniah a despised, shattered idol? Is he a vessel in which is no delight? Wherefore are they thrown, he and his seed, and are cast upon a land which they know not?

29 O earth, earth, earth, hear the word of Jehovah.

30 Thus says Jehovah, Write ye that this man is childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting upon the throne of David, and ruling any·​·more in Judah.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Apocalypse Explained # 238

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238. And miserable and poor, signifies that they do not know that they have neither knowledges of truth nor knowledges of good. This is evident from the signification of "miserable" or "pitiable," as meaning those who are in no knowledges of truth; and from the signification of "poor" as meaning those who are in no knowledges of good. That this is the meaning of "miserable" and "poor" is evident from many passages in the Word, and also from this, that spiritual misery and poverty are nothing else than a lack of the knowledges of truth and good, for the spirit is then miserable and poor; but when the spirit possesses these it is rich and wealthy; therefore also "riches" and "wealth" in the Word signifies spiritual riches and wealth, which are the knowledges of truth and good (as was shown just above, n. 236).

[2] "Miserable and poor" are terms used in many passages in the Word. He who is ignorant of the spiritual sense of the Word believes that by these no others are meant than the miserable and poor in the world. These, however, are not meant, but those who are not in truths and goods and in the knowledges thereof; and by the "miserable" indeed, those who are not in truths because not in the knowledges of truths, and by the "poor" those who are not in goods because not in the knowledges of goods. As these two, truths and goods, are meant by these two expressions, the two in many places are mentioned together; as in the passages that now follow. In David:

I am miserable and poor, Lord, remember me (Psalms 40:17; 70:5). Incline thine ear, O Jehovah, answer me, for I am miserable and poor (Psalms 86:1).

The "miserable and poor" here mean evidently those who are miserable and poor, not in respect to worldly riches but in respect to spiritual riches, as David says this of himself; therefore he also said, "Jehovah, incline thine ear, and answer me."

[3] In the same:

The wicked draw out the sword and bend their bow, to cast down the miserable and poor (Psalms 37:14).

Here also "the miserable and poor" mean evidently those who are spiritually such and yet long for the knowledges of truth and good, for it is said that "the wicked draw out the sword and bend the bow," "sword" signifying falsity combating against truth and striving to destroy it, and "bow" the doctrine of falsity fighting against the doctrine of truth; therefore it is said that they do this "to cast down the miserable and poor." (That "sword" signifies truth combating against falsity, and in a contrary sense, falsity combating against truth, see above, n. 131; and that "bow" signifies doctrine in both senses, see Arcana Coelestia 2686, 2709)

[4] So in another place in the same:

The wicked man hath persecuted the miserable and poor and the broken in heart, to slay them (Psalms 109:16).

In Isaiah:

The fool speaketh folly, and his heart doeth iniquity to practice hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to want. He counseleth wicked devices to destroy the miserable by words of a lie, even when the poor speaketh judgment (Isaiah 32:6-7).

Here likewise "the miserable and poor" mean those who are destitute of the knowledges of truth and good; therefore it is said that "the wicked counseleth wicked devices to destroy the miserable by the words of a lie, even when the poor speaketh judgment;" "by the words of a lie" means by falsities, and "to speak judgment" is to speak what is right. Because such are treated of, it is also said that he "practices hypocrisy and speaketh error against Jehovah, to make empty the hungry soul and to make him who thirsteth for drink to want." "To practice hypocrisy and to speak error" is to do evil from falsity, and to speak falsity from evil; "to make empty the hungry soul" is to deprive those of the knowledges of good who long for them, and "to make him who thirsteth for drink to want" is to deprive those of the knowledges of truth who long for them.

In the same:

The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel (Isaiah 29:19).

Here also "the miserable and poor" signify those who are in lack of truth and good and yet long for them; of these, and not of those who are miserable and poor in respect to worldly wealth, it is said that they "shall have joy in Jehovah, and shall exult in the Holy One of Israel."

[5] From this it can be seen what is signified by the "miserable and poor" in other passages of the Word, as in the following. In David:

The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever (Psalms 9:18).

In the same:

God shall judge the miserable of the people, He shall save the sons of the poor. He shall deliver the poor when he crieth, and the miserable. He shall spare the weak and the poor, and the souls of the poor He shall save (Psalms 72:4, 12-13).

In the same:

The miserable shall see, they that seek Jehovah 1 shall be glad. For Jehovah heareth the poor (Psalms 69:32-33).

In the same:

Jehovah deliverest the miserable from him that is too strong for him, the poor from them that despoil him (Psalms 35:10).

In the same:

The miserable and the poor praise Thy name (Psalms 74:21; 109:22).

In the same:

I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor (Psalms 140:12).

Also elsewhere (as Isaiah 10:2; Jeremiah 22:16; Ezekiel 16:49; 18:12; 22:29; Amos 8:4; Deuteronomy 15:11; 24:14). "The miserable" and "the poor" are both mentioned in these passages, because it is according to the style of the Word that where truth is spoken of, good is also spoken of; and in a contrary sense, where falsity is spoken of, evil is also spoken of, since they make a one, and as if it were a marriage; this is why "the miserable and the poor" are mentioned together; for, by "the miserable" those deficient in the knowledges of truth are meant, and by "the poor" those deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, see Arcana Coelestia 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.)

For the same reason it is said in what follows, "and blind and naked;" for by "the blind" one who is in no understanding of truth is meant, and by "the naked" one who is in no understanding and will of good. So in the following verse, "I counsel thee to buy of Me gold tried by fire, and white garments that thou mayest be clothed;" for by "gold tried by fire" the good of love is meant, and by "white garments" the truths of faith. And further, "That the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see," which means, lest evils and falsities be seen. So also elsewhere. But that there is such a marriage in the particulars of the Word, none but those who know its internal sense can see.

Poznámky pod čarou:

1. For "Jehovah" the Hebrew has "God."

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.